The Doctrine of Sanctuary

Christ’s sacrifice is described as “once for all” (Heb. 10:10) valid “for all the times” hence
unrepeatable verse12.
1. Nothing can be added to the cross in order to supplement its atoning and expiatory power.
2. Having accomplished on earth the work for which He came and taken up into heave to
save those who draw near to God through him, since he always lives to make
intercession for them (Heb 7:25), till second coming he will appear not to deal with sin
but to save those who are eagerly waiting for him. (9:28).

Interestingly the origin of sacrifice is not explicitly stated anywhere in the OT. The first time
one is mentioned no particular reason is given for it and the issue of its origin is not
addressed (Gene. 4:2-5). The meaning of the sacrifice is implied but not openly discussed.
Origin of the Sacrificial System
Sacrificial system of the OT originated immediately after the Fall. In Eden God revealed
Himself as the redeemer of the human race. God’s gracious act in providing Adam and Eve
with garments of skin was in fact a promise of redemption (Gene.3:21) when we place in
theological context, the implicit death of the animal becomes a sacrificial act. The death
penalty was not executed on them but on the animal. The death of the animal provided the
means of restoring their relationship with the Lord.
General Characteristics of the system
Worship and sacrifice are inseparable in the patriarchal narratives. A place of worship
was identified by its altar.(Gene. 8:20,12:7; 26:25). Several sacrificial acts are mention in
Genesis but the burnt offering appears for the first time in the bible is Gene.8:20; 23:3, 7),
and also the term priest used for the first time in (Gene.14:18).

Specific Sacrifices
Sacrifice of Cain and Abel (Gen.4:2-5), sacrifice of Noah (Gen. 8:20) and Sacrifice of
Abraham (Gen. 22
A. Sacrifice of Cain and Abel: - Most of the sacrifices mentioned in the patriarchal
narratives were bloody. The significant exception is the one brought by Cain (Gene. 4:3).
Heb.11:4).Their sacrifice was an expression of faith. (Offering a sacrifice required the
combination of proper inner attitude and obedience to external rituals. Wherever God
accepted a sacrifice, He also accepted the offerer. Therefore sacrifice was instrumental in
the preservation of one’s relationship with God (Gen. 4:7).
B. Sacrifice of Noah: - the context suggests that these offerings were an expression of
gratitude for God’s loveing care for Noah and his family. The idea of expiation also
seems to be present. By accepting the sacrifice God committed Himself to restore
and preserve His relationship with humankind.

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 C. Sacrifice of Abraham (Gen.22):- God gave to Abraham the opportunity to reveal the true
strength of his faith verses 1.2. God intervened and saved the life of Isaac, thus ending
the test. But the Lord provide a ram to be sacrifice in place of Isaac, indicating
1. The importance of sacrificial substitution
2. The death of the sacrificial victim was required to preserve the life of Isaac
3. To preserve the relationship b/n God and Abraham. The tension b/n a God who
condemn sin and yet uses as His instrument a man who has violated the covenant in
previous chapters is solved in Gen. 22.
The Israelite sacrificial system
The book of Exodus deals:
a. Introduce Israelite sanctuary as a center of worship, mediation, and sacrifice.
b. Describe the physical structure and furniture of the sanctuary
c. Give instructions concerning the consecration of the priest
d. Provides the most important theological idea related with the sanctuary
The book of Leviticus deals:-
a. The sacrificial system
b. The sanctuary service and festivals.
Israelites sanctuary
 The court yard with its eastward protected by curtain
 Symbolic meaning of an altar of sacrifice is associated with the presence of the Lord Ps.
43:4
 A Laver is a symbol of spiritual cleansing from sin (Eph,5:26, 1Cor. 6:11; Acts 22:16).
 The table of show bread indicts that God provided their daily bread of life (John 6:48-51)
 The lampstand made of solid gold represent that in OT God’s omnipresence Zech 4:11,
in NT Christ is the light of the world (John 8:12
 The altar of incense, presenting prayer ascending to God Ps. 42:2
 The Ark of the covenant symbolize God’s presence among His people and His
willingness to expiate the sins of His people, and His presence as King and leader of
Israel caring and providing for His people (1Sam4:3; Ps.80:1; 99:1

Priesthood
God intended to have representative from all the tribes for Israel minister at the sanctuary but during
the incident of the golden calf at Sinai the tribe of Levi alone remained loyal to the Lord. For this
reason the Levites were chosen to serve in the sanctuary instead of first borne of Israel. (Ex.
32:25-29; 3:11-13; 8:16-18). The priesthood become hereditary, belonging exclusively to
Aaron’s family (Num. 18:6,7 ), while the rest of the Levites were served in related sanctuary
tasks. The main tasks of Priests were mediator b/n God and His people.
Priests as God’s representative before the people are:
1. Instructor or teachers the torah
2. Revealer of God’s will through thummim and urim Num 27:21)
3. Judges

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 4. Bless the people in God’s name

Priests as people’s representative before God are:

1. Present the people before God through ephod

2. Offer sacrifice every evening and morning in behalf of the people
3. Present the sacrifices brought by the Israelite to make atonement for them.
4. The high priest officiated when a sacrifice offered on behalf of the community

Sacrifice and offerings

Israelite were expressed their devotion and adoration, their deepest feeling and needs through
sacrificial systems
1. The burnt offering (Hbe. olah ascending offering) it is a votive or free will offering, it is
an expiatory offering through which the person was accepted before the Lord. It is
associated with the idea of entreating the Lord. It appears in the context of propitiation. It
was an expression of worship, gratitude, thanks-giving, joy, and total dedication of the
offerer to God. Ex. 32:11; 1kings 13:6.
2. The peace offering (slamim, peace/well-being offering) was a
a. voluntary sacrifice
b. thanks giving (Lev.7:11-18)
c. free will offering
d. Served to strength the covenant relation through communion with God and other
Israelites (Deut 27:7).
e. Most of the meat was given to the offerer to eat before the Lord with family
and friends (Lev. 7:15
f. Part of the flesh went to the priest (Lev 7:32-34
g. It has an expiatory function (Eze. 45:15;17
3. The sin offering
a. Sacrifice for the removable of sin, it has two types
 Offers when the Priest or the community sinned unintentionally (Lev. 4:1-2)
 The blood was sprinkled inside the tabernacle
 Put on the horns of the altar of incense
 The rest poured out at the base of the altar of sacrifice
 The flesh of the animal was burned outside the sanctuary
 When a lay person sinned unintentionally (verse 27-31)
 Some of the blood applied to the horns of the altar of burnt offering
 The rest poured out at the base of the altar
 Some of the flesh was eaten by the priest
b. Expiated any unintentional and intentional violation of the covenant of the law
4. Guilt offering:-

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 a. Freed the individual from a state of guilt incurred before the Lord through the
unintentional misappropriate of the holy and for cases of suspected sin Lev. 5:15,
17;
Num. 6:12
b. Restore a peace of mind
c. Expiation of intentional sin of misappropriating of some one’s property and denying
it (Num 5:5-8). And for sexual intercourse with a betrothed slave girl Lev. 19:20-22.
d. Whenever possible restitution and compensation were required in addition to the
sacrifice.
e. The procedure is the same as for sin offering except its blood was thrown on the
altar around about verse 2 and was not placed on its horns.
5. The meal offering nonbloody offering the term minhah, translated meal offing means gift
tribute it accompanied all burnt offerings and peace offerings consists of wheat grain
flour, oil, and incense Num. 15:13-11. It poured out at the base of the altar of burnt
offering. It is recognition of God’s gracious provisions and an expression of persons
willingness to preserve the covenant relationship with the Lord (Lev. 2:13

The theological richness of the Israelite sacrificial system pointed symbolically to the infinite value
and efficacy of the sacrificial death of Christ.

Function of the OT sanctuary System

1. The theological aspects of the Israelite sanctuary
a. Meeting place
b. Center of divine revelation
c. Center of worship
d. Place of access to the heavenly sanctuary

Sanctuary and Covenant, and the Nature of Sin/ Impurity

a. Covenant and holiness: - God’s nature is holy, to enter a covenant relationship with God
mean to be allowed to participate in His holiness Ex. 19:6. When the covenant was
situated the law was read to the people and the blood of the sacrificial victims was
sprinkling (Ex. 24:5-8). The people called to imitate God’s holiness
b. Sin and Covenant :- in OT sin has different meanings
 Fault, missing of the mark, failure to perform particular duty like to obey the
covenant
 Iniquity, perversion Job 33:27
 Breaking of the covenant b/n the two nations 2 kings 1:1;8:20-22 theologically it is an
ac of rebellion Jer. 3:13 Isa.1:2
c. Impurity and covenant: - theologically speaking impurity was a metaphor
expressing alienation from God and fellow humans.
d. God’s reaction to sin impurity:- to step outside the covenant is to enter to the realm of
death, impurity, and alienation from God

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Resolution of the sin problem:- to Israelite God gave the sacrificial blood to use as a means of
atonement (Lev. 17:11) out of His grace He gave them the priesthood of Aaron and his son. The
sanctuary service illustration the way the Lord dealt with the sin problem. It has two
ministrations the daily ritual and the annual service on the Day of Atonement.
Daily service:- each day the priest minister in the court and the holy place of the tabernacle on
behalf of the God’s people. Twice everyday a public sacrifice was offered for all (Ex.29:38-42).
In addition the repentance sinner’s sacrifice was performed. Different aspects of these sacrifices
are:
1. Lay on hand:- hands were laid on every sacrificial animal, but only in Leviticus 16:21,
where sin and impurity are transferred to the goat for Azazel.
2. Slaughtering the animal:- the sacrificial victim was usually killed by the offerer, although
sometimes the priest slaughtered it separated from each other. Sin was transferred to the
sacrifice as was its penalty.
3. Ritual of the eating of flesh:- the flesh of the sin offering belonged to the priests and was
to be eaten in a holy place (Lev. 6:17, 18,25, 26; 7:7). By eating the flesh of the
sacrificial victim the priest bore the sin of the people and thus made atonement (Lev.
10:17). Thus vicarious act did not affect his holiness. If the priest offered a sacrifice for
himself he did not eat the flesh of sacrifice animal. He could not bear his own sin
without dying (Lev. 22:9).
4. Blood ritual:- the blood of some sacrificial victims was taken into the holy place by the
priest and sprinkled seven time in front of the veil (Lev.4:6). Sprinkling could mean
consecration (Ex. 29:21; Lev. 8:11) or cleansing (Lev. 14:7,51; 16:19; Num.8:7).
Wherever the flesh was eaten the blood was taken to the holy place, making these two
rituals interchangeable.
5. Expiatory value of all sacrifices:- All sacrifice had an expiatory function, but it
was determined by the blood ritual and by what happened to the flesh of the
victim.
6. The daily burnt offerings: - It shows as a nation Israel depended on the constant expiatory
power of this sacrifice.
7. Transfer and contamination:- Sin was transferred to the sacrifice, to the priest, and to
the sanctuary; but they all remained holy.
Annual Service: Day of Atonement:- once a year the high priest had access to the Most Holy
Place (Lev. 16) the purpose of the Day of Atonement included several closely related
elements:
1. Final cleansing of the people:- this suggests in Lev. 16:33 “And he shall make an
atonement for the holy sanctuary, and he shall make an atonement for the tabernacle of
the congregation, and for the altar, and he shall make an atonement for the priests, and
for all the people of the congregation.” All the sins which was transferred to the
sanctuary during the daily sacrifice removed on the Day of Atonement made their
cleansing final.
2. God Judges Israel
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 3. Vindication of God and His sanctuary:- The Day of atonement proclaimed that holiness
and sin, purity and impurity, and had nothing in common. On the day of God returned
sin/impurity to its true source and originator, through the second goat Azazel.
Therefore the Day of Atonement proclamation of the God’s sovereignty and of the
supremacy of holiness over sin/impurity.

Christ’s Priesthood in the NT

A. Limitation of the Typical System
B. Superiority of the new order
 Better covenant (Jer.31:31-34; Heb. 8:8-12)
 Better Sanctuary
 Heavenly sanctuary in Hebrews (Heb. 8:1,2;9:24,11) 4:14-16
 Heavenly sanctuary in Revelation
 Better priesthood compare Christ’s priesthood and the Aaronic priesthood

The High Priestly Requirement

I. Aaronic Priesthood
1. Must be human (Heb.5:1)
2. Must be appointed by God (verses 4)
3. Must sympathize with sinners through self-control (verses 2; metriopatheo
moderate one’s passions”
4. Must have something to offer: blood of animals (verse 1-2)
5. Must officiate in sanctuary: on earthly one (Heb. 9:1-7)
II. Christ’s Priesthood
1. Christ was human (Heb.2:14)as well as divine (1:1-3).
2. Christ was appointed by His father (5:5-6)
3. Christ sympathize (sympatheo be compassionate with sinners (4:15)
4. Christ offer Himself as a sacrifice (7:27)
5. Christ officiate in the heavenly sanctuary (8:2)
 Better Blood/Sacrifice

Christ’s Ministry in the Heavenly Sanctuary

Inauguration of the heavenly Sanctuary: - Reference to the moment when Christ began His
priestly work in the heavenly sanctuary is found in Daniel, Hebrew, and Revelation.
1. Daniel and Inauguration to the Heavenly Sanctuary (Dan. 9:24-27)
2. Hebrews and the Inauguration of the Heavenly Sanctuary (9:18-20, 1-10, 21; 10:20, 11-
12
In Heb. 10:20 the verb enkainizo means to dedicate to inaugurate to renew and is used in
verse 18 to refer to the inauguration of the first covenant. On verse 11-12 tahagia meaning
Sanctuary refers here to the entire sanctuary and not just to the Most Holy Place. On the cross
Christ obtained redemption; in the heavenly sanctuary He is applying the benefits of His

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redemptive work to those who repent of their sin and believe. Christ’s blood makes possible the
initiation of His high priestly ministry. After His ascension forgiveness is based on completed
sacrifice. Shene in OT designated the tabernacle, heavenly sanctuary
3. Revelation and the Inauguration of the heavenly Sanctuary (Rev.4, 5).

Christ’s Mediatorial Work Daily Services

1. Mediation and the Daily services

In Hebrew Christ’s sitting at the right hand of God (10:12, 13) and His intercessory work are
describe in the context of the daily services of the earthly sanctuary (7:27; 10:11). At His
ascension He began to fulfill the typical function of the earthly sanctuary. In Revelation every
one of the visionary cycles of the book is introduced by a sanctuary view. The three deserve
special mention here.
1. The messages to seven churches (1:10-20), Jesus was appeared for John as a high priest
walking among seven lampstands representing the seven churches.
2. The cycle of seven seals, (4; 5) and depicts Christ’s enthronement as king and high priest.
3. The seven trumpets (8:2-5). Here John sees another angel ministering before the altar of
incense in the holy place of the heavenly sanctuary (verse 3) this angel is Christ (Ex.30:7,
8). In Daniel 8:11 the phrase “the daily sacrifice was taken away” daily in Hebrew tamid
meaning continual designates the daily work of the priest in the holy place. Since the
Prince of hosts is a heavenly being Joshua 5:14 the sanctuary must be the heavenly one.

The Meaning of nisdaq in Daniel 8:14

The verb nisdaq has been translated in different ways the sanctuary will be cleansed,
restored, deconsecrated, restore to its rightful state or will emerge victorious. Two
considerations make it difficult to decide how to translate this verb:
a. The verb form employed by Daniel is not used anywhere else in the OT
b. Only here does this verb relate to a physical structure.

The root ward Sadaq is legal designating the restoration the legal right of a person falsely
accused of a crime (Ps. 7:8; 9:4Isa. 50:8, 9). It is related with the sanctuary serviced meaning
purity, righteous, according to Dan.8:14 sadaq could express both cleansing and vindication,
combining legal and redemptive concerns in a sanctuary setting, bringing the resolution of the
sin problem its consummation.

The Hebrew words for Vision:

 Hazon used in Dan. 7:1-2 to refer to the vision of the different animals.
 Mareh Dan.9:23 “Gabriel tells the prophet understand the vision is the same one used in
8:26, 27 to refer to the vision of the evenings and mornings.
Daniel 7:9, 10 has an important judgment scene that is parallel to the sanctuary section in
8:13, 14. This judgment is clearly heavenly. God is there with His council. In addition,
thousands

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of His messengers are present to serve Him and to witness the judgment. The cosmic nature of
the judgment was emphasis.
Several elements in the vision indicate that this judgment is investigative, not executive.

 In verse 10 the books contain the records of the lives of those who are judged, who are
not there in person but whose life records are available for scrutiny. The OT contains
several references to celestial cook, all to them associated with God’s people (Ps.69:28;
Dan.12:1, 7:22).
 In Dan.12:1 those resurrected to eternal life has their names written in the book, suggest
that the investigative judgment examines also the record of those who die trusting in the
Lord. Their names were investigated and retained in the books because their sins were
blotted out from the records.
 The judgment of Daniel 7 is also vindictive, it vindicates God’s government the way
He has dealt with sin and salvation His actions before His vast universe.
Meaning of the cleansing/vindication of the sanctuary in Daniel:- there is a clear connection
between the judgment scene in Daniel 7 and the section concerning the heavenly sanctuary in
Daniel 8:13, 14. The two describe in parallel from the history of the world from the prophet’s
time to the time of the end. The investigative judgment and the cleansing of the sanctuary
complement each other, enriching our understanding of Christ’s mediatorial work in the
heavenly sanctuary shortly before the second coming. The vindication/ purification of the
sanctuary (8:14) makes the vindication/purification of God’s people final before the universe.
Their sins are blotted out from God’s dwelling and they inherit the eternal kingdom of God.
God’s contact with sin then comes to an end; the sanctuary is cleansed/ vindicated.
The Day of Atonement
Beginning of the judgment:- according to Revelation Christ is involved in an
investigative judgment He search the mind and heart and give to all according to their works
(Rev.2:23). The investigative judgment according to Revelation begins after the prophetic
periods of Daniel and Revelation have been fulfilled.
Results of the investigative Judgment:- investigative judgment has several purposes
1. Vindicates God’s people
 They have been washed by the blood of the lamp (Rev. 7:14)
 They have preserved their covenant relationship with the savior
 They will enter God’s temple in heaven to serve Him (verse 5)
2. Condemnation of God’s enemy (18:20)
3. Vindicates God Himself:- the full impact of the cross is analyze and God is found to be
merciful, righteous and holy.
4. Leads to the cleansing of the universe, the cleansing that beginner in God’s sanctuary
reaches cosmic proportions, this one will be done after millennium.
Summery
Christ’s work has two aspects:
1. Prefigured through the daily services in the earthly sanctuary and began at the ascension.
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 2. Christ’s priesthood is typified by the work of the high priest in the Most Holy Place
on the Day of Atonement.
Implications of Christ’s Sacrifice and priesthood for Christian Experience
The explanation of the sanctuary service and its symbolic meaning resulted in the
Adventist doctrine of the sanctuary and provided a theological perspective that unlocked a
biblical system of beliefs of great relevance for God’s people, among these relevant elements:
1. The OT teaching on the sanctuary provides a unique perspective from which to study
the plan of redemption
2. The end of the 2300 years in 1844 reminds us that salvation history is still in progress
and did not come to an end with Jesus’ death on the cross.
3. Daniel 8:14 and the sanctuary inform us that Christ is now performing the last aspect
of His high priestly work in the heavenly sanctuary.
4. Christ’s work of mediation and judgment calls us not only to actively proclaim
God’s eternal gospel in the setting of the three angel’s messages, but also challenges
us to evaluate our relationship with Christ.
5. The investigative judgment occurring in heaven no is a testimony to the way God and
the universe take every human being seriously.
6. The investigative judgment signifies that human decisions and actions have a cosmic
impact.
7. The cleansing of heavenly sanctuary points in a special way to the moral nature of
God, the moral arbiter of the universe which is accountable to Him.
8. The cleansing of sanctuary testifies to the fact that evil is not eternal.
9. The salvific significance of the cross is enriched through the study of Christ’s priesthood.

The Priesthood of Christ in History

I. Early Church
The church Fathers did not explore in detail the priestly work of Christ in heaven. Their main
emphasis was on Christ’s priestly work on the cross where He offered Himself as a sacrifice.
(Origen Commentary). Athanasius recognized the continuity between the sacrifice of Christ on
the cross and His priestly ministry in heaven where Christ was performing a work of
propitiation, redemption, sanctification, and judgment.

Augustine, however the church introduced additional mediators through whom forgiveness of sin
was granted to believers. Among the most important were the priests. To that was added the
mediation of the saints and apostles in heaven. Irenaeus identified God’s temple with the believer.
While others identified it with the church

II. Middle Age and Reformation

The sacrificial death of Christ was always recognized, but His mediatorial work as high priest
continued to be supplemented by the work of many saints. During this period the idea of the
mediatorial work of Virgin Mary, the mediatrix, was popularized in the church.

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Venerable Bede concluded on his study that the Israelite tabernacle represented the present
church and the temple of Solomon, the future one.

The reformers, in their sincere concern for the church, called Christians back to the Bible as the
only source of faith and practice. Martin Luther stressed the all sufficiency of Christ as our
atoning sacrifice and only mediator before the Father. He said He was at the right hand of God,
not in order to be idle and while away His time there, but to save us all from sin, death, and
power of the devil. Luther affirms Christ as a priest appears before God on behalf of us. He
seemed to understand the holy place of Israelite sanctuary as symbolizing the militant church
and the Most High Place representing the triumphant church.

John Calvin:-
1. Develop the three offices of Christ, prophet, king, priest
2. Develop two parts of Christ’s priestly work
 His work at the cross
 His intercession in the heavenly sanctuary before the Father.
3. Defined the work of intercession as Christ’s continual application of His death for
our salvation
4. He uses the Hebrew language to refer heavenly sanctuary

The English Puritan theologian

They believed similarly as Adventist believe except they did not make chronological distinction
between the typological fulfillment of the daily and annual service of the Day of Atonement
III. Modern Period
They scholarship rejects the historicist approach to the interpretation of the prophecies of Daniel
and Revelation. The atoning death of Christ is signifies by conservatives, His high priestly work
is neglected, the reality of heavenly sanctuary in Hebrew book is figurative, poetic language used
to designate the presence of God rather than a locality.
IV. Adventist Understanding
Hiram Edson suggested that at the end of 2300 years Christ entered the Most Holy Place to
perform a special work before returning to earth. Owen R. L Crosier developed that idea through
a study of the Israelite services sanctuary in conjunction with the book of Hebrews. He conclude
that there were two sanctuaries: one is on earth and the other is in heaven. (Dan.8:14). Then
reached to the point that Christ priestly work has two phase
1. Began at the ascension, corresponding to the work in the holy place
2. Other beginning in 1844, corresponding to work in the Most Holy Place. The
antitypical Day of Atonement was the time from 1844 to the end of millennium, the
consummation of salvation history.
The study of the Most Holy Place leads the Adventist believers to study the Ark of the
Covenant in which the Ten Commandment were place, and the Sabbath. As a result, a
sabbatarian Adventist group of believers came into existence. The study of the sanctuary also

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brings a better understanding of judgment by Joseph Bates based on Dan.7 and the hour of
judgment in Rev.14:6 reference to the work of Christ after 1844. The idea developed by James
White the cleancing of heavenly sanctuary includes the investigative judgment of God’s people.
The study of the biblical evidence led Adventist to conclude that a theological definition of the
atonement should include the cross as the place of the atoning death of Christ as well as His
priestly ministry in the heavenly sanctuary. Refinement in the understanding of investigative
judgment also called the pr-advent judgment. The Adventist understanding of Christ’s priestly
ministry in the heavenly sanctuary is significantly different from that of other Christians.
The following people are the oppose of the sanctuary doctrine, these are: Albion Fox,
Ballenger (1861-1921), W. W Fletcher (1879-1947), Louis Richard Conradi (1856-1939), E. B.
Jones (1919-1949), and during 1980 Desmond Ford.

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 THE CHURCH

Christ’s Intent
The early Christian community known as the church is usually thought of as coming into
existence at Pentecost, after Christ’s death and resurrection. Only twice is the term ekklesia
found on the lips of Christ, both of them in one Gospel (Matt. 16:18, 19, 18:17). It is not mean
that He neglected this. The fact is that Jesus intended to create a visible community. He came to
give birth to a fellowship of men and woman under the kingship of God, a religious community
of which He was the leader.
Gathering and Training Disciples
Christ began to gather to Himself a number of disciples and He call them apostles ( Luke
6:12, 13). He set aside to be Him and sent out to preach (Mark 3:14). As destined Messiah Jesus
gather a remnant community to Himself. A Messiah without a community is unthinkable to the
Jewish mind. The Gospels show us also that those who Jesus called were sent out on a mission.
Theirs was a community with a mission. Christ’s ministry aimed at the formation of a particular
community.
The Shepherd and His Flock
The new people of God were called in different terms like His flock and the true vine.
The shepherd and the flock picture is prominent both in OT and NT (Ps.23; 80:1; Luke 12:32;
John 10). Though flock and church is the two different things they describe the same the people
of God.
Upon This Rock
“on this rock I will built my church” Matt 16:18, indicates that Jesus deliberately
intended to create a continuing community against with the power of death would not prevail.

The Biblical Terminology

The word “church” in Greek kuriako, meaning “that which belongs to the Lord.” The NT
ekklesia from ek (out or from) and klesis (to be call). The LXX uses ekklesia almost 100 times as
a translation of quhal meaning “a meeting, a gathering, and assembly,” those called out
gathered. The Hebrew edah also a general term for meeting assembly, congregation, translated
into Greek as synagogue.
The Church, Local and Universal
The NT writing refers to the church in two main ways.
1. In most reference it is a community of believers in a specific locality. Eg, to the church of
Galatia, Corinthian, Jerusalem etc.
2. The term uses in broader sense to refer to wider geographic areas or to denote
the universal church that is the totality of the church.(Eph. 1:22; 3:10).

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 The Church and the Kingdom of God
1. The Kingdom as the Rule of God
In NT the kingdom of God means primarily the rule of God, his authority as king, and
secondary the realm over which that reign is synonymous with His rule. The kingdom of God is
also the kingdom of Jesus Christ (Matt. 13:41), the redemption rule of Christ.
2. The kingdom as the Role of Church:- the church is the human community that lives under
God’s rule. The kingdom is God’s redemptive activity in Christ in the Word; the church
is the assembly of those called out of the world. The church witnesses to the kingdom.
Church is the manifestation of the kingdom.

A Faithful Israel

1. The two Major Approaches

Israel and the church are the two entirely separate people that cannot be mingled and must not be
confused. God has two d/n programs that he is carrying out in history one Israel, the other is
Christian Church. Their distinction is that Israel’s calling as a nation among nation to the end of
time (Num. 23:9); Deu.7:6-8). Their similarity, b/n Israel and the church, views the two
essentially as one people of god, in continuity.
2. A covenant Relationship
God’ deal Israelites in OT times were based on covenant that had been ratified b/n Yahweh and
Abraham (Gene. 15:18; 7:2-7). God chosen Abraham with a clear purpose in mind, the ultimate
salvation of all nations (12:3). This covenant renewed at Mount Sinai with Israel (Ex. 19:5-6).
Israel had been chosen for the sake of world’s salvation. The covenant of OT was conditional Ex.
19:5, “if you obey my voice and keep my covenant …but Israel become disobedient and taken to
Babylonian captivities. After captivity God renew His covenant with Israel and restored the
exiles to the land of the covenant as He had promise.

3. The Church as Spiritual Israel

When the Messiah came, His own people “receive Him not” (John 1:11). And Israel as God’s
covenant people rejected “the kingdom of God will be taken away from you and given to a
nation producing the fruit (Matt 21:43). The privilege, promises, and blessing of the covenant
relationship were transferred to the Christian church as Spiritual Israel and as God’s chosen
instrument on earth.
The Church: Visible or Invisible?
There are two extremes, one advocates Specific organizational structures; group of persons
may gather, organize themselves, study the Scripture , sing hymns, worship God and called
themselves Church. The second group says what matter is one’s direct relationship with God
through Christ. That is what makes one a Christian. It’s sum total of such born again believers
that constitute a church. Whether assembly or not in visible group they make up a church
A Bodily Visible Church
To be visible church or community there are criteria in the apostolic times

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 1. They must devote themselves to the apostles teaching
2. Have fellowship with one another
3. Observe the ordinance of baptism and Lords supper
4. Met for prayer and Worship together
5. Contribute support to the needy. The first community of believers was fulfilling all those
Acts 2:38-45. And become visible, tangible because Messiah without community is
unthinkable.
The NT writers use may alternatives for the term ekklesia to refer the body of believers and
express their concept. Such as: body, bride, temple, and people of God.

The Government of the Church

It is difficult to lead any group for any length of time without office bearers of some kind, and
there is evidence that the NT church did not try.
Over the centuries three main theories of church government have emerged, each claiming some
Scriptural basis.
1. The Episcopalian System:- government of church by bishops (episkopoi)
2. Congregationalism: Each church on its own; makes the local congregation the seat of the
authority, focus on the autonomy independence of the local church. In this government
Christ alone is the head of the church.
3. The Presbyterial form of church government:- the church government consists in the
rulership by elders (Presbyteroi) as representative. Delegate representing churches both
from clergy and laity.

Basic principles
Each of current church government may be able to point to some NT elements that justify its
organization. There are few facts and principles should not be ignored.
1. Christ is the head of the church and the source of authority in all things.
2. His will as revealed in the written word, is the ultimate slandered by which the church
is to determine its actions.
3. Leaders, called by God and chosen by the congregation, are set aside to lead the church
in the various aspects of its worldwide mission.
4. Delegate representation should consider the priesthood of all believer and gifts of grace
bestowed by the Spirit.

Charismata and Institution

Several functions of leadership in the church are described as “gift” in (Ephesians 4:11: apostles,
prophets, evangelists, pastors and teachers. They carried with them a degree of authoritative
leadership. The charismata and the institutional ministries, such as elders, bishops, and deacons,
existed, side by side and that the mission of the church depended on both.

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 Church Authority
If the primary duty of the church is to worship and glory God (Eph. 1:3, 5, 11-14). The first task
it was give by the risen Christ is that of evangelism (Mark 16:15). In the implementation of this
commission the church is constantly confronted by the issue of authority. There are different
authorities such as the ultimate authority, apostolic authority, the authority of Scripture, authority
in the local church, and authority of the universal church.
a. The ultimate authority:- As creator redeemer, and sustainer, Lord and King of all
creation, God alone is the source and ground of authority.
b. Apostolic authority:- their authority, however, was not their own, for the gospel, Paul
insists, antecedent authority. In obedience to Christ the apostle announced the word of
God.
c. The authority of Scripture:- the word that held authority over the Christian community
and was known primarily as a Person came to be known secondarily in to the form of
the spoken and now written language of the NT.
d. Authority in the Local Church:- At the level of local congregation the elders/ bishops
seem to have consistently enjoyed the greatest authority. One of their function was
general pastoral care and oversight (Acts 2:28; 1 Pet 5:1-3).the local congregation also
bore responsibly for purity in doctrine, practice, settling the conditions of membership
and rules of the house.
e. Authority of Universal Church:- According to some Scriptures it is evident that in the
exercise of authority the local congregation does not live in isolation or independence
from other local church. Things exceeds beyond the local congregation will come to the
universal church authority like Acts 15.

VII. The Characteristics of the Church

 Although the NT suggests a longer list, certain characteristics of the early Christian
Society seem more pronounced than others: faith, fellowship, oneness, holiness,
universality, apostolicity, faithful remnant
A. Faith
 The fundamental characteristic is a living faith.
 Baptism , which from the start was the entrance into the church and a sign of belonging
to the body of Christ, was essentially a rite of faith and of confession(Acts 4:4.32)
B. Fellowship
 From the nature of faith follows the next mark, fellowship
 This fellowship with Christ (Koinonia) to which each Christian is called is also
a “participation in the spirit” as well as “fellowship of the Holy spirit” who
mediates between Christ and the believer.
 Equally important , this fellowship is also actively exercised toward the
members of the Christian community

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C. Oneness
 Although there are many congregations, the church of Christ is but one
church, one body of which Christ is the Head. As Paul writes (Eph. 4:4-6), this
body has: one Lord, one baptism, one God and the Father of us all.” This
unity is perceived as a visible unity, as evidenced by Jesus’ prayer urging that
His disciples be one so that the world might know and believe.
 All however belong to one body, whose inner unity seeks and acquires
outward expression in the profession of the same faith (Eph. 4:5, 13, 14) and
Christian conduct in a visible church.
 According to the scriptures, this bond of unity is not found in the
ecclesiastical organization of the church but in the preaching of the word of
God.

D. Holiness
 In the NT the person, thing, that is holy (Gr. hagios) belongs to God, hence is
“Separate “from sin and consecrated to God.
 The church is holy, set apart from the world, to refract the holiness of God
and bring forth the fruits of the spirit in a fallen world.
 The NT notion of holiness includes both implications: being set apart from
the world and reaching out to the world in rebellion. The church cannot be
holy while forsaking its mission and task of saving sinners.
 While holiness or sainthood is a Christian’s outward calling and status as a
believer, the work of sanctification is going on and must continue to go on.
As paradoxical as it may appear, the Corinthian believers are depicted at one
and the same time as “sanctified in Christ” and “called to be saints”
E. Universality
 The universality (catholicity) of the church does not lie in its worldwide
outreach alone, but in the influence it exercises on all aspects of human life
as well as in the church’s possession of universal truth.
 It reaches out to the whole world with the whole truth as revealed by God
(Acts 20:27)
 The church teaches universally and from first to last all the teachings Christ
has commanded(Matt.28:20)
F. Apostolicity
 What authenticates the church, it is claimed, is a visible and unbroken
connection, which can be traced historically, between a present-day
Christian community and the church of the apostles.

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  If the church, as apostolic, is grounded in the message of the apostles, it is
apostolic also because it is sent into the world as Christ was sent (from
apostello,lit.to send forth, to send out on service, or with a commission)
 Mission characterizes all that the church does. Apostolicity is a distinct mark
of the true church. But any notion of apostolicity that fails to engage in
faithfulness to the gospel and mission is misconceived view of apostolicity.
G. A Faithful Remnant
 In spite of the apostasy, relentless persecution and tribulation, which
according to the book of Revelation, would last 1260 years (Rev.12:6) at the
end of long and worthy line of heroes of the faith, and with the arrival of “the
time of the end,” God would call a remnant.
 “Remnant” in this passage, from which the “remnant church” is derived, is
reminiscent of the OT usage of the term in which it is described a minority
remaining loyal to God and going forth to witness for Him
 The end-time remnant shows clear characteristics. John describes it as made
up of those “who keep the commandments of God and bear testimony to
Jesus”
 In the context of end-time circumstances, the message and mission of the
church are further outlined in Revelation 14:6-12. Three Angels messages
coupled with that of Revelation 18:1-4 constitute God’s last appeal to sinners
to accept His gracious gift of salvation.

IX. a sober Look into the Future

A. Living in a Pluralistic World
 The church of the future will have the characteristic of a “little flock”, a true
remnant, living in a pluralistic world in which God and the scriptures will at best
be merely one alternative among many others, if indeed the rest of society is
tolerantly pluralistic, which, prophecy tells us far from assured.
 This means that, in several ways, true Christians will be close to the early
believers in the circumstances of their existence: Diaspora in a neopagan world,
a family of scattered congregations united in faith and fellowship around the
teachings of the apostles, basic communities of belief that one enters through
total commitment.

B. The militant and Triumphant

 While in this world the church is a militant church, daily engaged in the battles
of its Lord, and in warfare against agencies. Its members are in constant conflict
with the world, the flesh, and the powers of evil(Rom7:15-23)

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  If this side of the Lord’s return the church is the militant church, the church of
the New Jerusalem is the triumphant church.

X. Historical Overview
A. The Ancient Church

1. Early Patristic Writings

 The doctrine of the church was not a major issue in the early church. In their
writings, the church is generally represented as the commune sanctorum, the
congregation of the saints, and the chosen people of God.
 When describing the church, the patristic writings often refer to it as:
-the body of Christ (Ignatius)
-the new Israel (Clement of Rome, Justin Martyr)
-the temple of the Holy Spirit (Irenaeus) among others, reminding one of the
themes used by the NT authors.

2 .Toward an Episcopal Church

 Already in the 2nd century, persecution on the one hand and the rise of heresies on the
other hand made it necessary to designate certain external characteristics by which the
true catholic church (i.e.,” universal” church) could be identified.
 The church began to be conceived in terms of an external institution, ruled by bishops as
direct successors of the apostles and in possession of the true Christian tradition.
 While there is no convincing evidence that episcopacy, with its three fold ministry of
bishop, priest (or presbyter), and deacon, is discernible as the primitive form of church
government in the NT, it certainly made its appearance by the second century and in
time became practically universal.
 A particular Charisma was attached to bishops office. As priests,(sacerdotes), they stood
as mediators between God and people.

3. The Cyprianic Doctrine of the Church

 Cyprian, bishop of Carthage from 248 to 258 was to draw the lines together and
develop for the first time an explicit doctrine of the Episcopal Church. On the
basis of Matthew 16:18 Cyprian maintained that the church was founded on the
bishops, the successors of the apostles. They were the lords of the church. They
were the church and whosoever refused to submit to the rightful bishop was not
in the church

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  The unity of the church was found in the unity of bishops. Outside of the church
there was no possibility to be saved.
 Heretics were challenged to produce the origin of their churches, to
demonstrate the authority of their bishops through a direct line of ordination
from bishop to bishop in such a way that the first bishop had as his teacher and
predecessor one of the apostles.
 Thus, Montanism in the middle of the 2 nd, Novatianism in the middle of the 3 rd
and Donatism in the beginning of the 4 th century were born of a reaction against
the gradual secularization of and the increasing laxity & worldliness of the church

4. Augustine and the Donatist Controversy

 The Donatists were a group of Christians in Roman North Africa who argued
that the church was a community of saints, within which sin had no place.
The issue became particularly significant during the fierce persecution
undertaken in 303 by the emperor Diocletian, who ordered that Christian
books and churches be burned.
 Under pressure a number of Christians surrendered their copies of Scripture
to their Roman persecutors to burn. When the persecution receded and
many of the traditores “traitor “returned to the church. The Donatists argued
that those who lapsed under persecutions needed to be re-baptized, and the
bishops re-ordained.
 Augustine addressed them in the context of Cyprian’s legacy and was able to
resolve the tensions in a way that influenced all subsequent western
theology. The church is Holy not because of the moral character of its
members, but on the basis of the endowments it has received from Christ.
This includes the faith of believers, Christ’s teachings, Episcopal succession,
and the sacraments.
 The church must expect to remain to the very end a “mixed body” of saints
and sinners, refusing to weed out those who have lapsed under persecution
or for other reasons.
 Similarly, explained Augustine, the sacraments of the church do not derive
their validity from the worthiness of the minister (priest or bishop) who
administers them. Their true minister is Christ. No minister however holy,
grants the grace of the sacraments he administers.
 Cyprian championed the concept of a universal church, with centralized
authority and control. Augustine developed this theory into a system that
laid the foundations for papal supremacy in Western Christendom.

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 5. Prominence of the Roman See

 As Episcopal system of the church government expanded, five centers were

held in particular esteem, i.e., Alexandria, Antioch, Constantinople, Jerusalem
and Rome. By the end of the 5th century the bishop of Rome was clearly
acquiring a position and role of special prominence.
 The eastern churches, which developed in the eastern Roman or Byzantine
Empire, rejected the allegation, while consenting to a primacy of honor and
recognizing the bishop of Rome as “first among equals” in the Episcopal
college.

1. Luther and the Church

 As an Augustinian priest and professor of Scripture, Martin Luther (1483-1560)
was convinced that the church of his day had lost sight of the Christian doctrine
of grace. Central to his concern was the scriptural teaching that justification
was by grace through faith alone, which came to deny the necessity for the
mediatorial function of the church and of the priesthood.
 An episcopally ordained ministry was therefore not necessary to safeguard the
existence of the church, but the faithful preaching of the word of God was
essential to its identity. Where the pure gospel was preached and the
sacraments rightly administered there was the church. It was more important
to preach the same gospel as the gospel than to be a member of an institution
claiming to be historically derived from them.
 The most important thing for Christians was that they belonged to the spiritual
or invisible church.
 Luther’s views on the church were incorporated into his two Catechisms, the
Augusberg Confession (1530), the Articles of Schmalkalden (1537), and the
Formula of Concord (1537), all combined in the Book of Concord (1580). They
became the chief standards of most Lutheran churches.
2. Calvin and the Church
 While recognizing that some traces of the true church could still be found in the
Roman Catholic church, John Calvin (1509-1564) regarded it as necessary, on
scriptural grounds, to break with it. The Word of God “purely preached and
heard” and the sacraments “administered according to Christ’s Institution” were
the distinguishing marks of the church.
 Calvin included in it a specific form of church structure and administration,
developing a detailed theory of church government based upon his study of the
NT and generally referred to as “Reformed” or “Presbyterian”. This form of

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 church government recognizes that the authority of the church is vested in its
members. Leadership derives its authority and responsibilities from the
constituency, while executive responsibilities are delegated to representative
bodies and officers.
 Only when commanding anything against God are rulers to be disobeyed. Calvin
insisted on a close union between church and state, reminiscent to some extent
of the Roman Catholic teaching. Contrary to Luther, however, he advocated a
more theocratic policy that subjected the state to the church.

3. The Radical Restoration

 Almost from the start, and much to the consternation of the magisterial
Protestant Reformers who persecuted them, “radical” or “separatist”groups of
devoted Christians demanded absolute separation from secular society and the
state churches.
 Thus the real problem between Luther on the one hand and the Anabaptists(a
name applied to them by their opponents) was not so much the issue of baptism
as the mutually exclusive concepts of the church.
 For the radical Reformers, churches were local companies, gathered on the
principle of a free, responsible faith and a regenerate life, with no rule,
discipline, or hierarchy external to the local group, responsible to Christ for their
government.
 Such separatist groups were many and included: the Hutterites of Moravia, the
Mennonites of Holland, and many smaller groups.

1. Friedrich Schleiermacher
 In the aftermath of the Romantic Movement, contending that religion was
based on intuition and feeling, Friedrich Schliermacher (1768-1834), often
described as the father of modern Protestantism, attempted to win the
educated classes back to the Christian religion.
 He defined the latter as a sense and taste of the infinite, a feeling of total
dependence upon God, independent of all dogmas.
 Within that one fellowship of believers, the church, a distinction must be
made between a visible and invisible church, although schleiemacher
prefers to use the contrast of an outer and inner fellowship.
 Each is part of the church but in different sense.
 Inner fellowship ---those who live in sate of sanctification
 Outer ---those on whom preparatory grace to recognized

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  There is no living fellowship with Christ apart from the indwelling work of
the Spirit.
 Every nation will sooner or later come to Christ, a view that Schliermacher
regards as an essential to the Christian faith.

F. Current crosswinds
1. The Ecumenical Movement
The primary concern of the ecumenical movement is the relationship of churches to each
other the issues related to the nature and identity of the church cannot be ignored.
Founded in 1948 as an outgrowth of the 1910 Word Mission conference at Edinburgh, the
world council of churches (WCC) has sought to bring about visible communion of all
Christians. The communion is perceived as having its basis in one baptism, the
confession of the apostolic faith and the common celebration of the Lord’s Supper in a
mutually recognized ministry. This convergence has found expression in the voted 1982
faith and order document Baptism, Eucharist/ Lord Supper and Ministry.

2. Roman catholic Ecumenism

While opposed at first to the goals expressed by the WCC, the Roman Catholic Church opted for
extensive cooperation with it.
The second Vatican council (1962-1965) which, as far as church, as far and church governance is
concerned, viewed the papacy in increasingly communal and collegial terms and explicitly
articulated its longing for a reunion of all Christian churches.
Renewed call to Christian unity has done little to break the stalemate and uncertainty regarding the
future of the ecumenical movement.

G. Seventh-day Adventist

Revelation 18:1-4 constitute God’s last message of grace before Christ’s return in power and in
glory. They believed their movement to be the only one to meet the conditions specified in this
verse and the Rev. 12:17. At the same time the emphatically repudiate the thought that they
alone belongs to the children of God. All who worship God in terms of his will as they
understand it were sin as a belonging to him and potential members of the final remnant.

In spite of determine oppositions on the part of some, James White call to shun confusion, seek
unity in faith and action, and to build the Adventist movement on the principle of church order
in the NT.

The pattern is similar to the presbatatian or representative form of church government; this time,
however, on the worldwide scale. Like the Ana Baptist, seven-day Adventist stood

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traditionally equidistant from managerial Protestantism (Lutheran, Reformed, Anglican) and
Roman Catholicism.

Baptize believers, rooted in the Scriptures and unrestricted in their missionary concerned by
territorial limitations.

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 The Remnant and the Three Angel’s Messages
The ultimate focus of all Bible prophecy and salvation history is the establishment of the
kingdom of God on earth. Holy Scripture begins with Paradise created and lost (Gene. 1-3) and
ends in the NT with Paradise restored (Rev. 21; 22).
The Remnant Concept in the OT

The Role of Israel

The remnant cannot be understood apart from a clear depiction of the body to which the
remnant belongs. The role of Israel is determined by the religious nature and theological
meaning of the name Israel in the OT. The name Israel is uses in the twofold manner:
1. It stands for a people or nation
2. It refers to the people of Yahweh as a religious congregation.
From the outset the name Israel in the OT presents a religious explanation, given by God to the
patriarch Jacob after he had persistently entreated the Lord for His blessing. God’s purpose for
Israel was expressed in essence by Moses when he said to Pharaoh, “Let my son go, that he may
serve me: (Ex.4:23). Israel was called 1) to worship the Lord God according to His revealed will.
Israel was chosen and redeemed by God’s grace at the Exodus in order to be a 2) holy people
that are, set apart to keep God’s covenant and 3) to be priests or mediators between God and the
Gentile nations. Israel was saved 4) for God’s glory and for the salvation of the other nations.
The book of Deuteronomy teaches that the purpose of Israel’s election was a deeply religious
mission.
From Exodus onward, Israel was more than an ethnic entity; it was primarily a redeemed
people, a religious community that found its unity and mission in the divine revelation of
Yahweh embodied in the Torah. In Israel’s saving experience the order is:

a. God rescue them from Egypt

b. They made covenant with God, He gave the Ten commandment
c. They made Sanctuary for God
At Shechem Joshua renewed Israel’s commitment to the exclusive worship of Yahweh for later
generations. The book of Palmist uses the name Israel more than 50 times. He was not glorifying
Jerusalem or Israel, but the God of Israel as the Creator of all and the Redeemer of Israel. He had
selected Mount Zion as the earthly center for His universal kingdom (Ps. 2; 87).
Ezekiel holds up before an apostate Jerusalem the mirror of Israel’s history of rebellion and
defilement of God’s sanctuary (Eze. 16:23). The prophet generally perceived Israel as rebellious
and disobedient. Nevertheless, there still remained a faithful remnant who constituted the true
people of God and hence were the particular object of God’s care. God’s plan to bless the
nations through Israel will be fulfilled, but in God’s own innovative way; by means of Israel’s
faithful remnant. Israel as a whole called to be a missionary community, but ultimately only one
would fulfill the mission outlined by Isaiah. The chosen servant would serve the Lord, not only

24
in spreading the knowledge of the true God to the ends of the earth (Isa.42:1-4), but also in
gathering Israel’s faithful remnant back to God (Isa. 49:5, 6). Isaiah distinguished between an
Israel that was a blind and deaf servant of Yahweh (42:19, 20), and suffering servant obedient to
Yahweh (verses 1-2).in this cause God’s plan with Israel on behalf of the Gentiles was therefore,
not postponed, but prospered instead in the Messiah (Isa. 53:10).

The Remnant of Israel:- The OT uses the word “remnant” sar, serit) to describe three
types of people: 1) a historical remnant, survival of a catastrophe. 2) A faithful remnant that
maintains an active covenant relationship with God and carries the divine election promises. 3)
An eschatological remnant consisting of those future faithful believers in the Messiah, who
persevere till the end of the church era and ultimately emerge victorious. The remnant motif in
Holy Scripture reaches from Genesis to Revelation and is found in every OT book. Its
terminology is used more than 540 times in the OT alone.
1. Historical Remnant: - Israel or Judah who were left alive after a certain national
catastrophe. Example: when Jerusalem’s remnant was deported to Babylon in 586 B.C., only
few were left behind in the land of Judah 1kings 25:22; Jer.40-44). The Jews or Israelite who
later returned from Babylon to Palestine under Zerubbabel were described by the postexilic
prophets as the remnant people of God (Haggai 1:12; Zech8:6, 11-12). In these passages
“remnant” refers primarily to the survivors of Israel’s national catastrophes. To that remnant
God offers a new
covenant fellowship, so that “Jerusalem shall be called the faithful city” Zech 8:3).
2. Faithful Remnant:- the remnant idea takes on an explicitly theological characteristic in
the prophetic writings. Example, Elijah, the seven thousand who could not see by Elijah, in
general only those worshiped God according to His covenant was the faithful remnant within
Israel. All the writing prophets distinguish between an apostate Israel and a faithful remnant
within national Israel. The surprising new elements of Amos’ message were: (1) God will raise
up a faithful remnant from the house of David after the Assyrian crisis; (2) in addition non-
Israelite nations such as Edom will have faithful remnants that will unite with Israel (Amos
9:11). The basic continuity b/n the OT and the NT remnant peoples and remnant theology is
guaranteed by the Messiah of Israel, Christ Jesus.
3. Eschatological Remnant:- the eschatological remnant will be a Messianic people who
engage in a worldwide missionary outreach to gather all who will accept God’s message into a
united community of faith and worship. Eschatological or Messianic remnant people also will
include non-Israelites, specifically, those Gentiles who choose to worship the covenant God of
Israel and who seek His Messiah as the “ensign to the peoples” (Isa.11:10, 11; 56:3-8).

NT Concept of the Remnant: The New Israel.

Israel’s relationship with Yahweh was determined by its response to the advent of Christ
and his atoning self-sacrifice. For Jesus the true descendants of Abraham were defined not by the
blood of Abraham, but by a spiritual relationship.
Christ was sent by God first of all to gather the lost sheep of the house of Israel to Himself as the
promised Messiah, just as the prophets had predicted. Christ also proclaimed that His mission to
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suffer death under God’s will and judgment was intended to benefit all peoples of the earth: And
I, when I am lifted up from the earth will draw all men to myself. John12:32.
Beginning with the 12 disciples whom He called to Himself and commissioned as apostles Christ
formed a new Israel the Messianic remnant people of Israel and called them “my church”
(ekklesia). To this new organism, with its own structure and authority, he gave the keys of the
kingdom of heaven.
Christ’s final decision regarding the Jewish nation came at the end of his ministry when the
Jewish leaders had determined to reject his claim of being Israel’s Messiah. Christ’s words
reveal that Israel’s guilt before God had reached its completion.
This solemn decision implies that Israel would no longer be the people ruled by God and would
be replaced by a people that would accept the messiah and his message of the kingdom of
‘God. Jesus himself identified the people whom God had chosen. To his disciples he said “fear
not,
little flock, for it is your father’s good pleasure to give you the kingdom”.
That Christ unmistakably identified His disciples as the true Israel is strengthened by the fact
that the Israel of God was called the flock of sheep of God by Israel’s prophets.
Christ created his church not besides Israel, but as the faithful remnant of Israel that inherits
the covenant promises and responsibilities. Christ’s church is not separated from the Israel of
God only form the Christ rejecting Jewish nation as a whole.
Christ’s taking the theocracy away from the nation of Israel was the imposition of the
covenant curse as specified by Moses in Leviticus 26 and Deuteronomy 28.
Christ described the destruction it would suffer at the hands of its enemies because they had not
recognized the day of their “visitation” Luke 19:42-44. Christ emphatically urged His little flock,
the faithful remnant of Israel, to flee out of the doomed city.
Christ’s however, renewed God’s covenant with His 12 apostles. He bestowed the divine calling
of ancient Israel on his Messianic flock to be the light of the world.
Peter’s interpretation of the outpouring of the spirit as the direct fulfillment of Joel’s prophecy
for the last days Acts 2:16-21 confirm that the church was not an unforeseen, unpredicted entity
in the OT.

Peter addressed the Christian churches of his time, scattered throughout Asia Minor Perer 1:1
with honorable titles of Israel but you are a chosen race, a royal priesthood, a holy nation, God’s
own people, that you declare the wonderful deeds of him who called you out of darkness into
his wonderful light.

The ecclesiological interpretation completely removes the ethnic and national restrictions of
Israel’s old covenant. The new covenant people are no longer characterizing by the bonds of race
or country but exclusively by faith in Christ. This people Peter called spiritual Israel, a “Holy
nation”.

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Paul actually calls the churches in Galatia, in Gentiles territory, “the Israel of God”. Baptized
Jews and Gentiles are all one in Christ, “all sons of God, through faith” in Christ Jesus. And if
you are Christ’s, then you are Abraham’s offspring heirs according to promise.
Christ’s mission was the formation of a Messianic Israel made up from all believers in Christ.
This purpose was realized through the cross of Christ and made known to God’s holy “apostles
and prophets”. “This mystery is that through the gospel the Gentiles are heirs together with
Israel, members together of one body, and sharers together in the promise in Christ Jesus.

The lesson of the parable of the cultivated olive tree in Roman11 is that the church lives from the
root and trunk of the OT Israel.

The door of salvation remains open to the individual Jewish people if, as individuals, they
repent and respond to the call.

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III. Apostasy of the church in prophecy

-The Apostle Paul’s prophetic outline of church history (2 Thes. 2) forms an important and
illuminating link between Daniel and Revelation.

_Paul warns against the religious apostasy of the “man of lawlessness” with NT temple of God
on earth, within the church as an institution, an apostasy that will continue until the glorious
return of Christ.

-Two Features characterize Paul’s prophetic outline of uninterrupted church history from his
time until Christ return

1. The Chronological development

2. The religious nature of his blasphemous Messianic claims.

-Paul antichrist description blends three OT revelation concerning anti-God powers:

1. The historical timing of the rise of the anti-Messiah in Daniel 7,8 and 11.

2. The religious self-deification (apostasies) by the king of Tyre and Babylon in Ezekil 28
and Isa 14

3. The final destruction of the wicked one by the glorious appearance of the king-
Messiah in Isa 11

The literary and thematic allusions to the OT prophecies in 2 Thes 2:4 become clear in
the following survey:

A. Pau Historical Timing of the Antichrist

B. The Religious Nature of Paul’s Antichrist

-Paul describes the coming “apostasy” as a revelation of the “son of lawlessness,
“Who will deny both true Christian worship and all heathen worship He opposes...
every so called god or object of worship
- He will exalt himself
-“take his seat” in the Temple of God

Paul refers the hidden activity of evil as mystery of lawlessness

The word Mister according to Paul-the basic concept of the truth of redemption, once kept secret,
once kept secret by God but now disclosed to the saints in the gospel of Christ.

Iv. The End Time Remnant

A. OT Predication an NT Fulfillment

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 -In the fourth Gospel the judgment of God through the son of man is both present and future
-The Apocalypse of John functions at the complement of John’s Gospel in that in
concentrates rather on the future joys and the coming inheritance of those who have been
faithful until the end and overcome the evil one by the blood of the Lamb and the word
of their testimony
-The Four Gospel focus on the initial fulfillment of the prophecy in Christ and the Messianic
people
-The book of revelation focuses in the message of hope on the ongoing and final fulfillments
in the Christian church

Joel 2: 28-32 Predicts the coming age will be characterized by the outpouring of the spirit of God on
all people “before the great and terrible day of the Lord”

-The true remnant people are describes as those who call on the name of the Lord
-Bothe Peter and Paul quote Joel 2: 32; Rom 10:13. This gospel fulfillment of Joel 2 and -
-proclaim its initial fulfillment of Joel 2 does not rule out of special end time fulfillment at
the conclusion of the church era
-The book of Revelation focuses specifically on the ultimate consummation of Joel’s
remnant promise.
-The central part of John’s Apocalypse, Rev 12-14, concerns itself with worldwide
completion of the gospel mission of the church of Jesus Christ.
-The Women Christ’s Church persecuted or flees “into wilderness,” for 1260 days or three
and one half time
-the threefold message of Rev. 14 produces the 144,000 spiritual Israelite
-The Apocalypse projects two opposing parties in the final conflict:
Babylon and Israel of God and Christ-Both are represented as the worshiping communities
John hears in Rev. 7 applies Ezekiel’s sealing vision that 144,000 Israelite ( 12,000 from
each tribes) for the final tribulation of the four destructive “winds”
Symbolically the 144,000 true Israelites are spiritual.-they are the end time fulfillment of
Zephaniah’s promise of faithful remnant (Zeph 3: 12,13)
B. Daniel’s Time of the End-“Distant future”- from his time to the ages of
redemptive history
-He also predicts God’s judgment upon the evil power.
-From OT to end time
-Daniel designates not the end of the time but rather a certain time span that precedes the
final judgment and the resurrection of the dead.
-The promise of Daniel 12:4 points to the worldwide awakening of the mid 18th Century.
Then did the investigation focus on the meaning of Daniel 8 and of the reformation
message of Rev. 14

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 V. The Three Angels’ Messages: God’s End time Message
God requires twofold loyalty:
1. Faithful to Jesus’ testimony and,
2. Obedience to God’s commandment

The angels are symbolic of Christian religious movements

These three angels’ messages proclaimed between 1844-Jesus second comings

Babylon is described as growing progressively worse the same message is repeated until the
seven last plagues come down upon her.

A. The Dramatic End-Time Setting Of Rev 10

The vision Rev. 10 helps to understand the three angel’s message of Rev 14.
Rev 10 introduces Christ authoritative end-time message as the unsealing of Daniel
prophecies the time of the end- It is about the “little scroll, “opened
-the angels stand with both feet on sea and land, bringing the universal message for the
end time.
_The angel of the seventh trumpet announces the joyful fulfillment of the Creator’s
purpose of all salvation history
-there will be no more delay in the accomplishment of God’s purpose
-the end-time church-the remnant-must make the apocalyptic message of the scroll its
own mission and mandate.
Worship the Creator, comes from the fourth commandment of the Decalogue
B. The 1st Angels Message Rev. 14:6,7
1. Deals with God’s Judgment (verse 7,14-20).
2. fallows after the antichrist (the sea beast) and his ally (the land beast)
have accomplished their apostasy and persecution of the saints (Rev 13)
-The Judgment scene Of Daniel 7 and Rev 14 from earth followed in heaven
-The cleansing rituals of the Day of Atonement thus pointed to God’s judgment of Israel
as His professed covenant people the great day of the Lord
. the appointed time for this judgment to begin in the end of the 2300 prophetic days.
After 2300 The Sanctuary shall be “justified” or “vindicated”
-this year marks the beginning of God’s judgment in heavenly sanctuary
-the angels of Rev. 14. V 7 on worships God the creator and call to observe the
commandment of God points unmistakably to the neglected 4th commandment of the law
of God.

C. The 2nd Angels message Rev 14:8.

-the fall of Babylon

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 -To understand the meaning of Babylon it is mandatory to discern the typological
connection of end-time Babylon with ancient Babylon in the History of Israel( Isa 21:9,
Jerm 51 6,7).
Former Babylon was at war in two fronts
1. Against Yahweh the God of Israel 2) Against the Israel of God and against God’s
Temple
-Babylon is the direct opposite of Zion, the Israel of God- (Jer 51:4)
-The ancient Babylon no ethnic geographical restrictions, in the same time end-time -
Babylon attacks and enslaves the universal churches of Christ.
-The symbolic portrayal of Babylon in Rev. 17 as a great “prostitute” this word
borrowed from OT Prophets
-Two Women in Rev 12 and 17
-The Historical fall of Babylon took place shortly after its moral fall as announced
(Dan 5: 30,31) –Revelation speaks the actual destruction of end-time by under the
Seven plague.

D. The Third Angels Message

-The 3rd Angels message is said to “follow” the first two. At the same time, his message from an
unbreakable unit with the 1st and the 2nd angels message. While we have here an irreversible
sequential order, all three continue in flight as one unified threefold message.

-The faithful ones in Rev. 14:12 are the same group of believers as “the remnant” of the women
seed in Rev. 12:17. Both Scripture passage stress the point that the end-time people of Jesus are
keeping God’s commandments trough a living faith in Jesus and His testimony to them (Rev
19:10).

-The two lamblike horns, also called the “false Prophets” is able to force all to worship the sea
beast trough the depiction of miraculous signs (Rev. 13:13,14; 19:20)

-As a result, the acceptance of the mark signifies a public confession of faith in the allegiance to
the authority of the anti-God force either by consent (on the forehead) or by the mere act of
compliance (on the right hand)

-God sign of approval and protection is called the seal of the living God,)

_just as the mark of the beast reflect the name or character of antichrist, sealing of Gods servants
reflects the confirmation of their Godlike moral character.

-The mark or the seal indicates a relationship of belonging either to Christ the Lamb or to
antichrist the beast.

-The end-time seal of God represents the divine recognition of the obedience of faith to God’s
commandments

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-the mark of the beast represents a cultic sign of disobedience to one or more of God’s
Commandments

E. The Promise of Universal Pentecost

L. F Were (151) distinguished between the two powers in ‘rev 17 and 18

-One represents the power of evil, particularly religious persecution, the other represents special
power upon the remnant church in order to meet the rising power of evil.

-The powerful angel of Rev. 18 meets the end crisis with a “Loud cry” and added power to
enforce the 2nd angel message.

-The fall of Babylon is now worldwide and its rebellion against the eternal gospel is complete.

-This “loud cry” constitutes the final call for God’s people to separate from communion with
Babylon and it’s the last warning against the renewed union of church and state as portrayed in
Rev. 18. It is the ultimate plea of heaven to escape from the Last 7 plagues.

-In the final conflict between the followers of the lamb and the followers of the beast, Christ
will be exalted with renewed Pentecost power and glory.

Ultimately the situation will become as in Jerusalem of old. As Jesus warned His people the
destruction of /Jerusalem because of her rejection of Him ( Matt 24;5-20; Mar 13: 14-18; Luke
21:20-24), so it will be the end-time.

-The apocalyptic summons of Christ to his remnant people for the final exodus from the new
Babylon comes as an integral part of the revival gospel message “Come out of her my people...
(Rev. 18: 4,5).

-Babylon functions her precisely as the fallen and rebellious Jerusalem of Jesus’ da: her sins
have finally “filled up” the measure of the guilt of her forebears, from the blood of the righteous
Abel on wrd (Matt. 23: 32,35).

-As Jerusalem received her judgment only after rejecting the Pentecost appeal of the risen Christ,
so end-time Babylon will receive her judgment only after the last Pentecostal appeal of Christ

_The final call exit from degenerated Christendom from the most dramatic antitype of all the
previous commands to flee( Gen 19: 14-17;Jer. 51: 6,45; Matt 24: 15,16.)

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 Historical Overview

Luther, Calvin and Zwingli

In 16th C directed their protests against more than the dissolute life of church officials or
the abuse of church practices.
-They aimed to radically reform doctrine concerned with the essence of the church,
structure, order sacraments, and its message of salvation.
-Their protest was theological
-Like their predecessors they called for a fundamental return to the apostles’’ teaching on
church policies and redemption, based on the bible alone (sola scriptura).
Martin Luther’s ecclesiology included restoration of the biblical teachings of the
priesthood of all believers and their responsibility to exercise personal faith in and
obedience to the word of God.
-On basis of scripture he identified as specific forms of the apostasy of the medieval
church the
1. dogma of the transubstantiation
2. the sacrifice of the mass as a renewal of Christ sacrifice on the cross
3. the meditation function of the church
This all made his break from the Roman Catholic Church final and definitive
-In his view, where the gospel as found in the bible is proclaimed, there are Christ and
His Church.
He clearly restricted true church to a remnant of faithful believers in the gospel of Jesus
Christ.
Urich Zwingli- Swiss Reform
-Freely agreed with Luther’ on Justification by Faith
-efforts to restore the bible and the bible only as supreme authority in the midst of the
nominal Christian society of Zurich Bern led in some way to more radical reformation
than Luther attain.
-To restore a true people of God
-He rejected everything except that which proven by Scripture.

John Calvin-The French theologian, won Luther’s respect with his famous reply to the
cardinal sadoleto (1539), in which he discussed the relation of the authority of scripture
to that of the church fathers and counsels
-His Theological insights, his skillful exegesis, his clear and precise language along with
his systematic presentations make him one of the most influential Writers among the
reformers, all of whom believed they had received the mission to restore the Christian
church to its biblical purity.

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D. The Puritans
-Eager to purify the Anglican Church from unscriptural and corrupt form
-they increased even among the Presbyterians and Congregationalist
T. Cartwright, R. Field, W. Travers did two things
1. They denounce Episcopal system and advocate Presbyterian
2. Express their further concern on the doctrine of holiness of life and purity
-Baptist Puritans- Such as Tomas Helwys, associated with infant baptism with the
antichrist and condemned its practice as the evidence that the reformation was incomplete
among the protestant churches that retained it
- Others advocated a return to the Christians observance of the 7th day of the week
Many 7th day Baptist Established in England.
-Equally noteworthy, some puritans emphasized the study of biblical prophecy, especially
the book of Daniel and revelation.
Joseph Mede, William Hicks, John Napier, and others stressed the crucial importance of
interpreting these two books, maintaining that their visions from an organic and related
whole in the Chronological sequence
-The puritans were convinced the ultimate issue was that of authority in matters of faith
and practice.
They identified the papal system with the antichrist- the sense of the “ counter- Christ”- -
and exhorted their contemporaries to come out of the Roman Catholic Church,
continuing the interpretation of the Reformation.

G. The Millerite Revival of the Advent Hope

-William Miller (1782-1849), a farmer and Baptist lay preacher
-Calculated the Christ coming would take place about 1843 based on the book of Daniel
-taking the bible as its own interpreter
-rejected the popular view of contemporary revivalist such as G. Finnely- that says Christ
Jews would return to Palestine to restore the theocracy, But
-Miller was vigorous premillennialist who thought that Christ would come in glory before
the millennium
-In 1840 his message broadened world wide
-his message became an enter denominational Movement including the Methodist
minister Josiah Lich, the Presbyterian- Congregationalist pastor/rectors Charles Fich and
Henry Jones, Joshua V. Himes and others
-the common propose of their crusade was not to create new church or denomination but
to save sinners, to let the people ready for the coming of Christ.
_they faced opposition from various protestant churches. Their opposition was not only
the prophetic time calculations but also to the premillennial advent of Christ.

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 -Millerite even sharpened their position on the time (between March 21, 1843- March 21
1844)
-Miller never advised to separate from their respective churches.
-But in July 1843 Charles Fitch began to preach a call based on Rev. 18 to come out of
Babylon. He equated the fall of apocalyptic Babylon with the fall of all Christendom, for
him and for those who followed him, Babylon as the antichrist included all the churches
in protestant and catholic Christendom.
Transubstantiation- Does the bread and the wine/juice literally become the body and
blood of Jesus Christ.

H. The Adventist Understanding

When the Millerite Adventist interpreted the 1844 their mistake was not on the calculation of the
time but to a misunderstanding of the nature of the event that took place on October 22, 1844.
Hiram Edson interpreted the disappointment as a fulfillment of John’s sweet and bitter
experience in his prophetic vision of Rev.10:8-10. Gradually they understand that Christ’s final
cleansing ministry had only opened a new door to a worldwide proclamation of the everlasting
gospel (Rev 3:8; 10:9-11)
In 1844 the former Methodist pastor, Frederick Wheeler, accept the biblical Sabbath and he
created the first nucleus of Sabbatarian Adventists in Washington, New Hampshire. In 1845 the
prominent Milleraite, Joseph Bate, become convinced of Sabbath.
There are three key teachings that characterize the movement of the Sabbtarian Adventists these
are:

1. Christ’s final ministry in the sanctuary

2. The Sabbath as a sign of obedience to God’s commandment
3. “Testimony of Jesus” or the prophetic gift through Ellen G. White in the remnant church
(Rev 12:17; 14:12; 19:10).
In post 1844 period all biblical truth had to be restored among God’s remnant people before the
Second Advent would take place. They agreed on seven principal points, which came to be
called the “landmarks” or fundamentals. These formed the “firm platform” present truth on
which the emerging Seventh-day Adventist Church was built. Specifically they were, the above
three and the following fours, 1) the imminent Second Advent 2) the continuous historical
interpretation of the major time prophecies of Daniel and Revelation, 3) the conditional
immortality of human beings 4) the historical fulfillment of the three angels’ messages of
Revelation 14.they base their new mission on the third angel’s message of Revelation 14:9-12
specifically on verses 12 “Here is the patience of the saints: here are they that keep the
commandments God, and the faith of Jesus”

The First Angel’s Message

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The first of the three angels’ messages (Rev.14:6-11) was accepted by William Miller and his
followers from 1831-1844, as God’s end time call for reform in worship and true preparation for
the second coming of Christ. He identified the phrase “the hour of his judgment has come” with
the judgment scene of Daniel 7:9-10 and applied to the papacy under the French Revelation.
Ellen G. White endorsed this interpretation of Rev.14:7 as the right message at the right time.

After 1844 a small group of Millerites restudied the apocalyptic prophecies of Daniel and
Revelation, and they applied the phrase to the first angel, “the hour of his judgment has come” to
the beginning of the heavenly work of judgment by Christ in A.D 1844, which will last until the
close of human probation. In summary the clear understanding of the first angels’ message
revealed new duties and played an important role in the formation of the Seventh-day Adventist
Church.

The Second Angels’ Message

As with the first angle’s, the Millerites applied the second angel’s to their own historical
situation. They held the general Protestant viewpoint that the Roman Catholic Church was
Babylon. Its fall (Rev. 14:8) was seen as the fall of Rome to French civil domination in 1798.
When the Protestant church rejects His message of the Second Advent Christ, Miller began to
apply Christ’s message to Laodicea church in Rev. 3:14-22. Charles Fitch applied “Babylon” to
the Protestant Church because of their sectarianism, heresies and thirst for power.
In 1844 the Millerite leaders began to call for separation from all churches. It is supported by
theological argument on Rev. 17:5 Babylon was “the mother of harlots and abominations of the
earth” then they symbolize protestant as the daughter and their different creeds as confusion of
“Babylon.” The Seventh-day Adventist develop the word “Babylon” for both Catholic and
Protestants

Representing the Sabbatarian Adventists, J.N. Andrews pointed out several essential errors that
had turned the various factions of Christendom into Babylon:

1. The doctrine of infant baptism

2. The unlawful and criminal union of the church with the civil power of the state, The
doctrine of a millennium of peace and prosperity on earth before the advent of
Christ
3. The change of the fourth commandment into a demand for the Sunday-Sabbath;
4. The doctrine of the natural immortality of soul derived from pagan mythology
5. The spiritualizing the second advent of Christ

Babylon had not yet intoxicated all nations. The union of the church with the world had not yet
reached its culmination. The second angels’ is message valid only if it follows the apostolic
gospel of the first angel (Rev. 14:6-7).

The Third Angel’s Message

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 As their sanctuary theology developed, they derived the abiding validity of God’s
covenant with its sacred ark containing the Decalogue. Considering Rev.14:12 as the central
truth of the third angel message, they identified the commandments of God with the Ten
Commandment. In 1846 Joseph Bate convince James and Ellen White that the fourth
commandment should be restored in the true worship of God. Ellen G. White viewed the
seventh-day Sabbath as “the separating b/n the true Israel of God and unbelievers, although she
acknowledge at the same time that “God has children who do not see and keep the Sabbath.”
This concept elevated the Sabbath truth to the status of a sealing message (Rev.7:2) or testing
truth for standing with the remnant church or Rev.14:12 the faith of Jesus interpreted as all the
teaching of Jesus in the NT. Although for several years the phrase “the testimony of Jesus” was
used as a synonym for “the faith of Jesus” a new interpretation emerged linked with the
prophetic gift manifested in the ministry and writing of E. G. W. This interpretation becomes an
identifying sign of the remnant church of Re. 12:17.

The J.N. Andrews identified the beast of Revelation 14:9-11

1. It is similar with the best of Dan.7, Rev.13:1-10
2. The best is represent the Papal
3. Ruled 42 months the period ended in 1798 with the dead wound Rev. 13:3

The image of the Best is ecclesiastical body clothed with power and authority to put the saints
to death. This refers to the corrupt and fallen Protestant Church.

The Mark of the Best will be the pagan festival of Sunday, but Sunday keeping is not yet the
mark of the Best until the decree goes forth causing men to worship this idol Sabbath.

The three angels’ message stands out more fully against the rise of modern liberal
theology and evolutionism which spiritualize away the creation accounts of Gene. 1; 2.
According SDA theology, accepting the seventh-day Sabbath implies acceptance of the
eschatology of the threefold message of Rev. 14.

Seventh –day Adventists and The Remnant Church

The End Time Remnant:

1. Who keep the commandment of God

2. Have the faith of Jesus
3. Announce the arrival of the judgment hour, proclaim salvation through Christ

Seventh-day Adventists see themselves:

1. As a fulfillment of apocalyptic prophecy

2. To be the fulfillment of the prophet Elijah in Mala. 4:5, 6

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 Their appointed role as the remnant church is to restore revealed truth in worshiping God
as Creator Redeemer by restoring the seventh-day Sabbath as the memorial of His creation and
the sign of giving Him glory. Those who are the final remnant people of God in history will be a
spiritual people who will in clued every true and faithful follower of Christ among many
denominations and religions.

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ORDINATION

 Ordination, if it is anything at all, is nothing else than a certain rite whereby one is
called to the ministry of the church. Martine Luter confer
 By divine institution some among the Christian faithful are constituted sacred ministers
through the sacrament of orders by means of the indelible character with which they are
marked. Roman Catholic canon Law
 The basic reality of an ordained ministry was present from the beginning. The actual
forms of ordination and of the ordained ministry have evolved in complex historical
developments. The churches therefore, need to avoid attributing their particular forms
of the ordained ministry directly to the will and institution of Jesus Christ. World
churches on the Ministry.

The Roman Catholic concept: - sacramental concept and sacerdotalism is rooted in the
sacrificial functions of the priesthood, the ordination endowed with supernatural power to
administrate the sacraments, by very act Exo-fficio confers supernatural grace to the recipient.
 According to council of Trent the character is imprinted which can neither be effacted nor
taken away.
 Canon law of 1917 and 1983 confirms that “the church is hierarchal in nature and only
clerics can obtain jurisdiction,” and the “ministry is viewed as fundamentally sacramental
and clerical.
 Once been rightly ordained can again become laymen, if they do not exercise the ministry
or the word of God.
 The bishops have succeeded to the place of the apostles; they are superior to
priests whom they ordain according there is a hierarchy by divine or donation.
 No bishop is permitted to consecrate anyone a bishop unless it is first evident that there
is a pontifical mandate (canon 1013).
 Only the bishop can ordain priests and deacons (1015).

The protestant concept: - among the protestant churches ordination is commonly defined as the
setting apart, the recognition and confirmation of a divine call, the commission, the consecration
or installation to an official ministerial function or public office in the church.
The principle of equality but with functional differences without being hierarchical is at
tempted more or less successfully to be maintained within a spirit filled organic stricture.
 The function, order, office, or service which modifies the act of “ordination” that is,
the installation of election. From a biblical perspective a better word may be dedication
or consecration.
 The general purpose of all ministries is to serve the body of Christ in the work
of reconciliation.

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The word ordained in NT: - the meaning of ordination or installation must be sought in the bible.
But when one turns to the bible we find that confusion arises from translation in the various
versions.

In the west, Latin become the language of the church at the time the monarchical episcopacy was
consolidated the bishop became a high priest, the presbyter a priest and the organizational
structure of the church gradually followed that of the empire.

It is evident that there is a certain difference between the unspoken cultural setting of the Greek
cheirotonein and that of the Latin ordo or ordinare. The New Testament use of the former term
borrows its basic secular meaning of “appointment” the tem ordo clrissimus for the Roman
senate.

LAYING ON OF HANDS IN THE OLD TESTAMENT.

The symbolic meaning of hands:- from ancient time the hand has had a most significant symbolic
meaning, which is richly illustrated in the old testament and in secular history. Hands were the
symbols of human action.

 Washing of the hands was the symbol of innocence

 Prayer was accompanied with lifting up the hands.
 The elevation of the right hand was the method of voting in assemblies.
 To give the right hand was a pledge of fidelity and was considered as confirming a
promise. Hands in general were the symbol of power and strength, the right hand
particular.
 To hold by the right hand was the symbol of protection and favor.
 To stand or be at one’s right hand was to assist or aid someone.
 The right hand of fellowship signifies communication of the same power and authority.
 To lean upon the hand of another was a mark of familiarity and superiority.
 To give the hand, as to a master, was the token of submission and future obedience.
 To kiss the hand was an act of homage.

In the bible the hand of God is spoken of as the instrument of power, and to it is also ascribed that
which strictly belongs to himself.

The laying on hands by Jacob:- Joseph’s two sons, Jacob stretched out his right hand and laid it
on the head of Ephraim, who was the younger , and his left hand on Manasseh’s head crossing
his hands although Manasseh, the first born. The father said that Ephraim was going to be the
father of a greater people than Manasseh.
The imposition of the hands represented the transmission of a special blessing.

The appointment of Joshua: - Moses laid his hands on him and commissioned him just as the
lord had spoken through Moses.

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Moses placed his hands on him indicating that Moses authority and responsibility rested in
Joshua.

Hand placed in the sacrifice: - when a person offered a burnt-offering, a peace offering , and a
sin-offering he placed his hand on the head of the animal.
God had commanded Aaron shall lay both of his hands on the head of live goat and confess over
it all the iniquities of the sons of Israel and all their transgressions in regard to all their sins and
he shall lay them on the head of the goat.

Hand placed on the Levites: - after purification, offering, and sacrifice Moses was asked to
present the Levites before the tent of meeting you shall also assemble the whole congregation of
the sons of Israel and present the Levites before the lord. And the sons of Israel shall lay their
hands on the Levites.

The meaning of three Hebrew words:- before we leave these examples of the laying on of hands
it should be noticed that “laying on” translated from three different Hebrew words.
 S’im or shith (synonymous) are used as in the story of Jacob and the sons of Joseph, by
light touch.
 Samak this Hebrew word was used of Moses laying hands on Joshua, by heavy touch.
 Nasa is used, as when Aaron lifted up his hands toward the people and blessed
them, Lev. 9:22.

THE INSTALLATION OF PRIEST, KING, AND PROPHET.

Consecration of the priests: - the words fill the hands ( Hebrew mille’ yadh) clearly emphasize
that the installation is to a service totally connected with the sacrificial system and rites of the
temple.
All the rituals connected with the installation of Aaron and his sons refer to mille’yadh, which is
translated “install” or “consecrate”.
In connection with the installation of Aaron and his sons, we have the ram of ordination, the
flesh of ordination, the ordination offering the period of your ordination is fulfilled.

Anointing the King: - in the inauguration of a king the anointing was of central significance and
symbolized the endowment of the Spirit of the Lord.

Anointing the Prophet. Regarding the consecration of the prophet, we know Elijah anointed
Elisha and transferred to him the prophetic mantle.

Christ, Priest, King, and Prophet. The installation, or consecration, to the office of high priest,
king, and prophet was fulfilled in Christ, who renewed the covenant relationship with God.
Christology and soteriology must always be seen in light of this threefold office of Christ.

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THE HAND OF GOOD IN THE NEW TESTAMENT
In the OT the hand of God mentioned about 200 times is spoken of as the instrument of power.
When Israel (Jacob) prophesied and blessed his sons he spoke about the “hand of the Mighty one
of Jacob.

Old testament Motif fulfilled in Christ. Throughout the history of Israel the metaphor of the
hand of God and the hand of his servants was specifically used within the covenant-remnant-
eschaton motif.
The stories of blessings and healings by the hands of Jesus are well known they attest that God’s
mighty hand was with Jesus Christ as the expected Messiah.

The hand of in the early church: - In the founding of the church and in the life of the apostles
and the early church the mighty hand of God was likewise of significance. In (Act 4) five
thousand men had accepted the gospel and the apostles were brought before council.

Returning from the council to “their own companions” they reported the event and in unison
they all expressed their belief that God’s hand was with the new Israel as a fulfillment of the
covenant-remnant-eschaton Motif.

THE HAND OF GOD IN EARLY CHURCH

 In the foundation of the church and in the life of the apostle and the early church, the
mighty hand of God was significance. Act 4, five thousand men accept gospel …peter
and John said we cannot stop speaking what we have seen and heard. ( Act 4:19-20).
 Stephen in his speech of defiance before the council clearly compares the new
Israel with the old covenant-remnant-eschaton motif and speaks about God’s active
hand.
 The Samaritan received the holy spirit when the apostles laid their hands upon them.
 Paul regained his sight when Ananias laid his hand upon him.
 Many signs and wanders done with this hands (Act 14:3)

THE LAYING ON OF HANDS AND THE MINISTRY

Terminology or meaning: Hebrew background and the covenant.

 The Laying on of hand s in the NT brought a special blessing and was in OT, expressed
by two words

Two Hebrew words on lying on of hands:

1. S’im or shith
2. Samak - in OT transfer of authority or appointing. Ordination is masak

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The laying on of hand in Act were an integral part of salvation history demonstrating God’s
mighty hand in renewing the covenant relationship and creating a new Israel, with the old
Israel as an analogy.

 God has renewed his covenant through this hand lying experience. Moses laid on Joshua,
People laid on Levites and in NT the apostles laid their hand on the seven , people laid
their hand on Paul and Barnabas as the in the case of Levites.
 Codex Bezae reflect a historical development beginning the third century, when only the
bishop in apostolic succession could ordain, he said bishop are the vicars of Christ
 Eduard Schweizer said, the laying on of hand both on Paul and Barnabas and on the
seven was for special service and blessing. It is not the mater of ordination, as both
belongs to the company of prophet and teachers.

THE COMMISSION OF PAUL AND BARNABAS: the laying on of hands upon

Paul and Barnabas is a consecration service for a special missionary work, which is
Samak.
 The extension of the local church in Antioch into a world –wide church is expressed by
the laying on of hands, and the sent them away.
 As the Levites were sets apart to the work (Num *:11,15) Barnabas and Saul were set
apart by holy spirit for work
THE LAYING OF HANDS UPON TIMOTHY: in the two Epistles of Timothy, we
find three references to the laying of hands (1 Tim 4:14), (1Tim 5:22) and ( 2Tim 1:6)
 TIMOTHY, THE APOSTLE: Paul my have laid his hands upon Timothy as Ananias
had placed his hand on Paul-and as a rabbi on his pupil.
 Timothy represented Paul and the Church universal
 Timothy was chosen by the Holy Spirit, commissioned by Paul (who had, like the twelve,
a unique and once for all apostolate)

THE INJUNCTION OF 1 TIMOTHY 5:22. Among a number of injunctions which Paul

writes to Timothy is the following: “ Do not lay hands upon anyone too hastily and thus
share responsibility of sins of others; keep yourself free from sin. The NED reads: “ do not
be over –hasty in laying on hands in ordination; never be in harry about choosing a Pastor;
you may overlook his sins and it will look as if you approve them, never in harry to ordain a
man by laying your hand upon him.

 Paul also admonishes Timothy that he himself be sure to live “free from sin” that is
pure, chaste, blameless and upright life.
 The word,” lay hands suddenly “ have to do with the restoration of sinning
church members back in to the fellowship of local church. Act 5:19,22
 Timothy considered as bishop of Ephesus.

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 The word ordains does not appear in the Greek NT… the word appointment most
commonly used.
 Appointment is not synonymous (the same) with the laying on of hands.
 Elders and deacons were appointed in local church, and their work was administrative in
nature
 The ministry (service) growing out of the gift of the spirit ( Charismatic
ministries) nurtured the church
 The laying on of hands for certain ministry ( service, diakonia) may not necessary
mean ordination, but represents a dedication and blessing for special task.
 All the ministries are base on the principle of universal ministry of all believers.
EARLY HISTORICAL SEQUEL
 The word ordain is not used in the apostolic period
 The earliest description of an ordination service is from third century, but
accounts become common in the fourth century.
 Hippolytus of Rome. The oldest Christian record of an ordination rite is found in the
apostolic tradition by Hippolytus, who was the presbyter in the Church of Rome in the
early part of the third century (236 A.D).
 A new bishop can only be ordained by other bishops, who alone lay their hands on him,
and the presbyter shall stand by in silence. The ordination prayer the bishop is called
God’s high priest; the ordination granted him the spirit of high priesthood by which he
had authority remit sins
 The distinction between the bishop and presbyter was only the bishop could ordain the
later. But when the presbyter is ordained, the bishop shall lay his hand upon his head,
while the presbyter touch him.
 The presbyter has only the power to receive; but he has no power to give. For this
reason the presbyter does not ordain the clergy; but the ordination of a presbyter he seals
while the bishop ordains.
 In the case of the ordination of deacon, only the bishop places his hand upon him for he
is not ordained to the priesthood but to serve the bishop and to carry out the bishop
commands. He does not take part in the council of the clergy. He does not receive the
spirit that is possessed by the presbyter in which the presbyter share; he received only
what is confided in him under the bishop authority. For this cause the bishop alone shall
make a deacon.
 Hippolytus insists that only a bishop possesses the authority to consecrate another
bishop. Indeed, Hippolytus sees the bishop as alone having authority to ordain presbyter
and deacon.
 For it is not lawful for deacon to offer the sacrifice, or to baptize or to give either
the greater or the lesser blessing. Nor the presbyter performs ordination.
 The distinction between the laity and the priesthood is emphasized. How the governed
are to obey the bishops; let the lay person honor him, love him, reverence him as the

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 Lord, as his master, as the high priest of God, as the teacher of piety. For he that hearth him,
hearth Christ; and he that reject him, reject Christ. The bishop is the mediator between
God and you in the several parts of divine worship. He is the teacher of piety; and next
to God, he is your father, who has begotten you again to the adoption of sons by water
and the spirit. He is your ruler and governor; he is your king and potentate; he is next
after God, your earthly god.
 The bishop is ordained by three bishops in the presence of presbyter, deacons, and the
people, who give their consent.
 Presbyter and deacon are ordained by one bishop. Provision is also made for
ordination of deaconesses. The deacon and deaconess serve the bishop.
LUTHER AND CALVIN’S CONCEPT OF ORDINATION:
 Ordination is not a Sacrament. The church of Christ knows noting; it is an invention
of the church of pope. There is not a single word said about it in the whole NT.
 For Luther, ordination is nothing else one is called to the ministry of the church.
Calvin likewise attacks the Roman Catholic sacramental idea of ordination.
ORDINATION AND THE PRIESTHOOD OF BELIEVERS
 The call to the ministry is connected with doctrine of priesthood of believers. Through
baptism and faith every Christian possesses the word of God and it taught and anointed by
God to be priest.
 Luther points out that a priest is not identical with presbyter or minister- for one is born to
priest, one becomes a minister.
 The NT knows of no priest who is or can be anointed externally. If there are such, they
are imitators and idols. They are established and brought in only by the kind of human
invention of which Jeroboam once was guilty in Israel’s history (1King 12:32). For priest
especially in the NT was not made but born, not indeed of flesh but through birth of the
spirit, by water and spirit in the washing of regeneration (John3:6f). Indeed all Christians
are priests, and all priests are Christians.
 Luther points out… The priesthood is nothing but ministry. While every Christians
through baptism is assured of this that we are all equally priests.
 For whoever comes out of water of baptism can boast that he is already a
consecrated priest, bishop, and pope.
 Luther’s concept of priesthood of believers grew out of his Christology and Soteriology:
because we all have one baptism, one gospel, one faith and are all Christians alike; for
baptism, gospel and faith alone make us spiritual and Christian people. Because of the
ekklesia being the priesthood of believers, the official ministry is a representative ministry,
also referred to as the delegated or transferrable ministry.
 Calvin emphasized that as believers in Christ, we are all priest
 The pastors and the elders exercised paternal criticism, council
 The appointment of new minister came from a suggestion of the ministers who had
their own council, but consent had to be obtained from the body of believers and finally
from

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 the city authorities. The pastor was installed or commissioned by the people, their church councils
and civil government
 Importance of the call of the commission
 Luther refers to ordination as ritual (and note as sacrament) b/c the call, rather than
the ceremony lying on of hands, is decisive and confers the role of ministry.
 Luther denied the idea that ritual ordination at the hands of a bishop is a necessary
prerequisite for holding exercising the office of the ministry. A call, not ritual
ordination, is the only theological prerequisite for holding the office of the ministry.
 The real issue for the Luther was the emphasis was entirely on the call the commission to
the office of ministry. That it is not ordination which creates or validates the office but
the appointment.
 Calvin writes, if any one would be deemed a true ministry of the church he must first to
be duly called (external and formal call which relates to the public order of the church
 Calvin found biblical support for the laying on of hands in connection with the installation
ceremony of a minister.
 The call is recommended by the church. it is asked, was grace given by the outward sign?
 Calvin in a positive way endorsed the ritual of laying on of hands by referring to the
common text texts in the NT he takes it for granted that pastors, teachers, and deacons
were consecrated in this way. He considered it useful symbols by which the dignity of the
ministry should be commended to the people, and he who is ordained that he is no longer
his own, but is bound in service to God and church. Calvin seems to plead for a proper,
not superstitious, use of the rite.

ORDINATION AND CHURCH – STATE RELATIONS

 Not only theology, Christology, and Soteriology have influenced ecclesiology, but
also Church –state issues.
 The protestant reformation of the 16th century resulted ecclesiologically in the
establishment of territorial and national churches.
 The difference types of ecclesiology: Roman Catholic, Eastern Orthodox, Anglican,
Classical and Radical Protestantism have been influenced by their respective Church-
state philosophies, which have theoretical and pragmatic consequences on the concept of
the ministry.
 The moral, spiritual, and education preparedness for an appointed ministry
is part of the process of leading to a call confirmed by an official appointment, installment
or dedication; but is must be theologically motivated, rooted and originated, for only then
can the appointed person be a true guardian of the unity and the very nature and the
characteristic of the church.

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